Sermons on Deuteronomy
28. At the three years end you shall gather together all the tithes of thin increase of that year, and lay it up within your gates.
29. And then the Levite which has no part nor inheritance with you, and likewise the stranger, the fatherless, and the widow which are within your gates, shall come and eat, and be refreshed, that the Lord your God may bless you in all the works of your hands which you do.
Forasmuch as Moses, in speaking heretofore of first fruits and offerings, and freewill oblations: had commanded that they should be offered in Jerusalem, or else in the place which God was then to choose: now he adds, that if a man dwelt too far from that place, he might make money of the things that were to be given for an offering to God, and after the sale thereof, buy the like things again, which should be wholly dedicated to God whatsoever they were. Now I have told you already, how it was not for naught that God would have one certain place, wherein to offer solemn sacrifices to him and to worship him: for it served to maintain the unity of faith. Insomuch that it every tribe, or at leastwise every city had had an Altar by themselves; it had been enough to have made havoc of all, and men could not have continued in concord and brotherly love. Therefore it behooved the Temple to be a meeting place for Gods people, to the intent they should altogether acknowledge themselves to be but one body, and understand that they were bound all to one rule, which is the law, and all of them obey the same, without any diversity of opinions, or strange manner of dealings, or ceremonies among them.
And in the same respect also were they commanded to offer in the Temple, to the end that every man should not behave himself after his own devotion as they term it. For when men will needs serve God after their own fancy, there will be nothing but corruption. We must always bear this saying in mind, that obedience is better than all the sacrifices in the world. And therefore they were forbidden to offer sacrifice in any other place than only one which was appointed for that purpose, to the intent they should not every man muse upon foolish superstitions, but hold themselves to the order that was set down, without attempting anything rashly and fondly upon their own heads as I said. And this is spoken expressly to us. For although we have not the selfsame order of religion which was among the ancient fathers under the Law: yet does this ground stand still, that God will not be worshipped after our opinion, but according to his own will.
Therefore let us be well aware that we invent not superstitions (as the Papists have done) upon surmise that they will be accepted of God: for they will do nothing else but provoke his wrath, insomuch that when men turn away from Gods truth, the more they enforce themselves forward; the further off do they still stray from it. Will we then keep the right way? Gods word must overmaster us. And this thing is yet the better confirmed to us, by Gods reserving of he place to himself wherein he would be served. For he could well have said by Moses; Choose what place you yourselves like best, and when you have so done, God will give you leave to come every man thither, and there to do him service. All this might well have been said. But God says, it belongs to me to choose, I will not give the choice to men.
Herein we see how he reserves the right of sovereignty to himself, to the end that the faithful should the better know, that it is not for them to enterprise aught at all adventure, but that it behooves them to have warrant from above, so as they may say, God accepts all that ever we do; for we do nothing but what he commands us, none of us deals upon his own head in this behalf. Wherefore let us mark well, that God has here done us to understand, that he will not have his service mingled with our inventions, but that we should simply follow the things that are contained in his word. And so you see that as concerning the things which I have said already, God was to be worshipped solemnly nowhere else than in the Temple of Jerusalem after it was declared: and that until that time, it behooves the Jews to resort to the Ark and to the Sanctuary. But now let us come back again to that which is set down here in writing.
If the place (says Moses) be too far from you, you shall sell the things which you wart minded to offer, or the things which you ought to offer. For it behooved them to offer the first born of all their cattle.
Now they that dwell in the uttermost coasts of Jewry should have had much ado to drive thither their Lambs, Sheep, Goats, and Calves.
Therefore they were to be born withal: and God being no oppressor of his people, gives them here a remedy, to the intent they should not be grieved too much. As for those that dwell near to Jerusalem says he, let them bring thither as well the first born of their cattle, as also all their freewill offerings, and whatsoever other things they have dedicated to God. For otherwise the City of Jerusalem might be famished. If all that had come thither should have bought their sacrifices there: what a thing had that been? Therefore it was Gods will that men should bring that thither from all the countries, unless the places were over far off. And in that case he says it should be Lawful for them to sell the things that they had dedicated, namely such as were due by commandment of the Law: as the first born things, in remembrance that God had smitten the first born of Egypt, and spared the firstborn of Israel, whereof he would have the memorial to continue forever. You shall sell it (says he) and put up the money, of fold it up (for so does the word signify which he uses.)
Fold up the money in your hand (says he) that is to say, consider with yourselves that that money is none of your own, but that it must be put up alone by itself as a holy thing. And when you comes to Jerusalem, you shall buy shine offering after thin own liking, and after that the same has been offered in the Temple, the Priests shall take their dues thereof, and then shall you eat and drink thereof before the Lord as soon as you have made your oblation thereof, and you shall be merry in eating of your sacrifices, as far as every mans portion will extend. That is the thing in effect which we have to remember in this text.
And here we see (as I have said before,) that although God held his people under very straight bondage, yet notwithstanding he laid no more upon them than they were able to bear, but so mitigated the rigor of the Law, as no man could say it was impossible to do the things that he had enjoyed. Since we see it is so; Let us assure ourselves, that if our good GOD do in these days lay any burden upon their shoulders, that may be too heavy for us; he does also give us ability to bear it, so as we be not born down by it, at leastwise if we commit ourselves to him; so as we have no cause to complain of him as though he did utterly overwhelm us. True it is, that the righteousness which God requires of us in his law, does far surmount all our ability, yes, and we come so far short of the performing of all that he has commanded us, so as we be not able to stir one finger towards it, nor, we cannot so much as think one good thought towards it: GOD must be fine to give us every whit. But when he assists us with his Holy Spirit, then we find his yoke sweet and easy, specially, when he lays it upon our necks by the hand of our Lord
Jesus Christ. And that is the cause why Jesus Christ protests that his burden is not too heavy, nor his yoke too hard. But how comes that to pass? It is because God gives us both the will to serve him, and also the ability to put the same in execution. And therewithal he adds a second grace, which is that he bears with us when we have done amiss. For we of ourselves are over frail, we cannot thoroughly perform the things that he commands us, and therefore he pardons our infirmities and forgets them. But howsoever the case stand, yet have we good cause to serve him freely and with a frank heart, forasmuch as we see that he on his side desires no more but to guide us as the father does his children, as he avows by his Prophet
Hosheah.
But now let us mark, that whereas Moses says, Let them by whatsoever they have a mind to: his meaning therein is not to give men leave to play the gluttons at their pleasure, as though there were no measure nor modesty to be observed. A certain sect of Heretics called the Maniches, which scorned Gods law and the Prophets, alleged this present text and such other like, to show that the God of the Old Testament as they blasphemously termed him, was a God of disorder, and such a one as kept no good rule. For why, said they; he laid the bridle upon his peoples neck, and bad them eat whatsoever they liked, and so his meaning was to make them drunkards and gluttons, by encouraging them to eat and drink after that fashion.
But the true God (said they) will have folk to be sober, whereby a man may see that the Law was not given from heaven. But we see how this text was corrupted by their malice, yes, even by their shameful malice, in blaspheming without any color of truth, seeing that the lusts of men were restrained before by the same Law. I told you yesterday how it was Gods will to bridle his people, by restraining then from the eating of all sorts of meats without exception, wherein he meant to have a trial of their sobriety. Since it is so: it is a foul shame to allege this text as a placard for the setting of all lusts at liberty. The word Liking, Longing, or Lifting, ought rather to be restrained to the things that were Lawful, and which God had given them leave to deal with. As if it had been said, Those that have a mind to eat of any kind of meat which is Lawful for them to eat, let them buy it and make an offering thereof to God. And when the Priests have taken their rights thereof, let them eat the residue themselves.
So then let us mark that here are two things contained. The one is, that our Lord shows himself liberal towards his people in that he says, Go too, although I could withhold my blessing from you; yet notwithstanding I give you leave to make your own choice of your meat and drink, albeit with this exception , that you take heed that you touch not any meat that is not pure and clean to you: for it behooves you to be exercised for a time in the endeavor of dedicating yourselves to me, that you be not tangled in the defilements of infidels. Therefore let that proviso stand forever, so as you always take good heed to use your liberty in such sort, as you may have no cause to blame me as though I held you too straight. For I leave you to your own likings, so they be well ruled. Now then let us understand, that here our Lord bears with us, in that he vouchsafes to give us the use of his creatures, not only for our need without other desire to them, but also even for our pleasure: and yet notwithstanding, that we must always take good heed, that our mirth be not excessive, but rather well moderated. And for that cause is it said, You shall eat there in the presence of your God, which saying has been set down already heretofore. Nevertheless it is not for naught that Moses repeats it here again. For we see how men are wedded to their own sensuality, and how they forget themselves in their eating and drinking, so that it is very hard to keep such measure as God be not offended, yes even are we think of it. I say that even such as are not given to gluttony and drunkenness, and which have a care not only to the health of their bodies, but also the sober using of the things which God gives them for their repast; even they (I say) fail not to commit some fault or other. So then, let us bear well in mind what is said here, where God commands men to eat and drink in his presence, specially at their solemn feasts when they came to Jerusalem: namely how that thereby he did warn all the faithful to have an eye to him in their eating and drinking when they were at home in their own houses.
Therefore when men sit down to the table, they must in anywise beware that they take not their repast without minding of God. For why? First it is a defiling of all our meats and drinks when we begin not at the calling upon his name. Of whom shall we receive our food, if we seek it no at Gods hand? Then must we begin at prayer and that is as it were a dedication, to the end that our meats may become clean and holy to us, as Saint Paul speaks of them. But yet besides this, we must come again to the thing that is said here; namely that we must come eat as in the presence of our God. Were it well printed in our minds that our God is present at the table with us: surely we would use another manner of modesty than we do. And out of doubt, the putting of this lesson in use, that God is among us, is a true proof of our Christianity. But it is a wonder to see what insensibleness there is in these days among Christians. For it was Gods will that even among the Infidels there should remain still some confused tokens of that which is said here. Because the heathen were of opinion that their Gods were always attendant at their meals; they termed their Tables holy. And why so? It is certain that they understood not the reason of it: for all things were become unholy among them, by their misusing of all things against their kind. Yet notwithstanding, God to make them inexcusable, did leave this mark still among them, as if he should say, whensoever men do eat and drink, I am present at it, so as all things done there must needs come to account before me. Now then, if we know less hereof than those blind wretches, what a thing is it? So much that more therefore ought we to mark well this lesson, where God commands the people old time to eat and drink in his presence, to the intent that the same might hold them in awe, and make them to consider that whensoever they did eat or drink, God governed them and beheld their doing.
And now although we have not the ceremony that was under the law; yet let the truth thereof have his force among us: which is that we never come to the table, without considering that God is present there, and that as he vouchsafes to have a care to feed us, so will he also have us to take our food with all reverence and honest behavior, like as if a child be at the table with his father, and his father sitting at the upper end do look upon him, surely he will not use such boldness as if he were in a corner by himself. For their perchance he would play the way, and throw his trencher under foot, and play other wanton pranks: but if he be at his fathers table, either he must behave himself soberly, or else be rebuked for his labor. Let every man bethink him of this, and let it be a mean to hold us in such awe, as the meats which God gives us may have their pure and lawful use.
That is the thing which we have in effect to remember upon this text.
And now he speaks likewise of mens household folk, showing that if we intend to be merry before God, we must also have a care to instruct those that are committed to our charge. Mark that for one point. It is not enough for a man to live in the fear of God himself; but the father that has children, and the master that has men servants and maid servants must lead them with him, and there must be one consent in every household, so as both great and small do serve God. For it is intolerable lewdness, when a man lets his household play the beasts, so as God is not known among them. And what a thing is it that men should look to be served of their folk, and in the meanwhile forget God? There is none of us all but he will look to be known for master in his own house: and in the meanwhile what a pride is it that God should be thrust out of doors? What a thing is it, that we which are but wretched earthworms should look to have our duties yielded to us, and that God should be defrauded of his?
That is the cause why is it said expressly, that men should make merry with their households before God.
Nevertheless, hereby God meant also to ensure his people to humanity. For we see a number of men that can find in their hearts to cram themselves till they burst, and in the meanwhile pass not though others starve: and it should seem that a whole world were little enough to find one of them. But our Lords will is that there should be courtesy among men, that when the masters have sufficed themselves with meat and drink, they should not be niggardly in giving food and sustenance to such as take pains in their service, but have a care of them. That is a second thing which our lord meant in this text. But now let us pass on.
After that Moses has spoken of first fruits and offerings; he returns again to Tithes, and treats more fully of them. You shall not forget the Levite (says he) which is within your gates. Every third year shall you lay aside the tenth of all your fruits, and the Levites shall come and gather them, and likewise the widows, the fatherless, and the strangers, that your God may bless you in all the works of your hands. Yesterday I began to tell you that in old time that Tithes were appointed to the Levites, because they served at the altar: and that God would not have then occupied about any such labor, as might hinder them either from teacher the law, or from doing of sacrifice and such other like things.
For inasmuch as God has reserved then to that purpose, his will was that they should give themselves wholly thereunto. That was the cause why he exempted them from tilling of that ground, and from such other labors. Besides this, there was also another reason, which was, that they should have had a portion in that land which was promised to the lineage of Abraham, for there was a whole tribe of them: but God had excluded them from it, and put in two tribes instead of the one, so as Ephraim and Manassas the sons of Joseph made two heads. And so were there twelve portions of the Land. But yet instead of the Levites you see the Ephraim succeeded: for Manassas was the first born of Joseph, and yet was he put after his brother and set in the second place, and made inferior to him. And so were the Levites excluded. But yet behooved it them to have their right. And therefore God recompensed them, and like as if a man should give his child recompense some other way when he would not have him to come to the parting of that inheritance with his brethren, even so stood the case with the Levites. Those were the two chief reasons for the Tithes. Nevertheless it was Gods will that the over plus should be divided among the poor and needy. For the Levites had not so large a portion given them to make them gluttons and to enrich then above other men: but to the end they should be as deacons to have a care of Gods poor folk, and to distribute his alms to his people. Now we see what was the cause of the Tithes.
But it is clean contrariwise in the Popedom, where it is said that by Gods law the tithes are due to the Priests. Although (say I) that their Priests were such as they ought to be, so as they were not the priests of Moloch and of other idols, but that they served God purely: yet were it a gross ignorance to imagine that tithing were an everlasting order set down for all nations to observe. Again it was a flat fraud, in that the Priests being overruled by covetousness, did bear men in hand that the tithes belonged to them by Gods law. For the contrary is well known. And their challenging of that, was at such time as the whole world was corrupted, and men were utterly ignorant of the meaning of the Holy Scripture. For since the time that Christianity has begun to flourish, and that there has been greater fondness of judgment than was before, it has never been said that Tithes are due to the Shepherds, nor to those which have the spiritual government of that Church: but it has been always orderly observed, that Princes and Lords have taken the Tenths: yes and in some places and countries which are less fruitful, they have taken but the Thirties or at leastwise but the Twenties: whereas in other places where the lands are more fruitful, and where there is greater abundance that is ordinarily in other countries, they have taken the tenths. Hereupon the priests and Clergymen of the Popedom, have taken occasion to finger all things, and to usurp upon all men most wickedly. For they have thundered out their ex-communications against such as would not grant then their robbery, so as men were driven to let them have their own wills. And then fell they together by the ears among themselves like a sort of corndogs about a bone. The Monks said, they be ours: the Priests said they were theirs: and to be short, there was nothing but utter disorder among them.
Yet notwithstanding, we must return again to that which was touched yesterday, and which I am about to rehearse again now presently: which is, that inasmuch as the sacrificing Priests were found at the common charges of the people, in the time of the old
Law, it is good reason that the preachers of the Gospel should be maintained likewise at this day, as Saint Paul speaks thereof, albeit not for his own advantage sake, but to the intent there should not be so great unthankfulness among those which name themselves
Christians, as to defraud those of their bodily living, which preach to them the world of life, and bring them the spiritual food of their souls. The thing itself then remains still: but that it should be taken up in this kind or in that kind; that is not so; it is not so said by Gods law, and therefore what shall become of Tithes? Let the possession continue still, and let the use of them be amended. That is to say, because men see evidently that Tithes have been wrongfully usurped, and that the parties which hold them in their hands have wrested them by superstitions: let us now consider the right use of them. And to say the truth, look how many Priests there are in the Popedom, so many thieves are there. I say not this according to the Holy Scripture, but according to their own Cannons, whereby they be all excommunicated for thieves and robbers. For their Cannons command them to part their Church goods in such sort, as the poor have one fourth part of them, and strangers another fourth part. To be short, the one half of the Church goods ought to be bestowed in alms upon the poor and upon strangers. Who says this? Not Gods word, (for the Papists make none account of that) but their own Cannons have so decreed. You see then how all the Bishops, Chansons, Pryor, and Abbots in the Popedom are excommunicated everyone from the highest to the lowest, even by their own Cannons: so as there is every where most horrible confusion among them, I mean even according to their own orders. But it is not enough for us to condemn them: we must also have an eye to ourselves, and see that the right use of the things which have been dedicated to God, be set up again: And that were any abuse has been, the same be redressed. And how may that be? We see it was Gods will that the poor should be found and maintained by a part of the tithes, that is to say of the offerings which were made in those days. After the same manner must we come to the use of Gods Law at this day: and forasmuch as Tenths or Twentieths were left even in old time to Princes and chief Lords, and that the same order was set down for the benefit of the Church; Let us consider how it may be employed to the benefit of the Church at this day. It is not meant that such as bear the name of Prelates and Pastors should glut themselves with them: nor that when they have slotted themselves with them: nor that when they have sot themselves in their pleasures and delights and spend more than needs in prodigality and idle expenses, they should have wherewith to maintain whoredom and other stumbling blocks, as we see that the Church goods are commonly wasted in such things. For we know that such doings are against the order of nature, and therefore can in no wise be justified by Gods word. What is to be done then? Let the possession remain quietly, and in the meanwhile let men return them to their right use. Let them be maintained whom God has commanded to be maintained whom God has commanded to be maintained. And let the things be continued which are requisite for the well ordering of the Church. Moreover, let the poor and needy be pitied; Let men know them to be the takers up of Gods rents; and that it is an acceptable kind of sacrifice to him when such are relieved as ought to be succored. After that manner we may justly condemn the Papists at this day, yes and take them for Church robbers and thieves, by reason of their wrongful challenging of the things to themselves which belong not to them. And we on our side shall not be condemned for the like, if we run back to Gods will, and dispose the Church goods in such wise, as the poor be not defrauded of them, but that such alms deeds be done with them, as the necessity of those be relieved whom God commands us to succor, and whom he offers us as in his own stead, according to this saying of his, that look whatsoever we do to the poor, he takes it as done to himself. Since it is so, let us follow that rule. For we see how this lesson is greatly for our behoove nowadays, and how we may put the same in use.
Let us mark well then, that it is not only said that the Levites shall come and gather up their right; but also it is added that the widows, the fatherless and the strangers shall be sustained likewise. Yes verily: Albeit that the strangers were not some times of the body of the Israelites, nor of their religion: yet was it Gods will that they should be pitied. Not to nourish any filth and uncleanness thereby; (for it folk might have resorted thither from all nations, and have dwelled there, it had been the next way to have turned the people away to wickedness:) but it served for travelers, and for such as had intercourse of merchandise with them, whom Gods will was to have succored when they fell into any adversary. Now seeing that the Israelites were to relieve those that were not so near neighbors to them: what ought we to do to our brethren, and to such as are all of oneself same faith and Religion with us? If we shake them off and suffer them to pine away for poverty, how greatly shall we be to blame, seeing that God commends to us that poor strangers, yes even which have no acquaintance with us in the serving of the true God?
But howsoever that case stand, let us remember in general, that of the goods which were consecrated in those days to God, part was to be employed not only upon the Priests and Levites, but also upon the relief of the poor, so as it behooved them to have a part with the priests so far forth as the tenths would yield. What is to be done then nowadays? Forasmuch as the ceremony of bringing of our Freewill offerings to a place chosen for that purpose is done away, if we intend to offer such sacrifices as maybe acceptable to God, every of us must do alms deeds according to his ability, and think thus with himself: Go too, my God has given me change of meats, I eat one kind of porridge today and another kind tomorrow, and yet might I content myself all my life long with bread and water. But God of his bounteousness gives me more over what meats so ever like of best, yes and change of them also; so as if I be weary of one meat, I may take another according to my ability. Seeing then that he deals so with me, what unthankfulness is it for me to despise him that shows himself so liberal towards me? True it is that our so doing is neither here nor there (as they say) in respect of God: the service that we do him does neither amend him nor pair him: but he gives us the poor among us, to be succored at our hands, to the end that none of us should so glut himself by cramming his own belly, as to despise others that are in necessity, but that we should be well advised to make an offering to God of the things that he has put into our hands, and that the same might become holy by that means. Not that we should pay it as a ransom to God: but that the acknowledgment which we make to him in having compassion upon our poor needy brethren, is as though our Lord should allow of our eating and drinking, saying thus: Now is all lawful for you, I like well of it, I give it to you; and that is because you honor me in doing alms deeds to such as are in poverty. Thus you see what every man has to bear in mind as in his own peculiar and private behalf.
Albeit, for common orders sake, because there are revenues appoint to the Church, as I have touched before: let us beware that they be not abused by being devoured I knew not how, or that they be not misspent about wordily matters. For men are always given to cantle out the poor folks morsels as short as can be, and it seems to them that whatsoever is bestowed in hospitality, is loft. Oh (say they) we must lock up, we must spare, we must play the good husbands: but cursed be that good husbandry which regards not the well bestowing of a mans goods. Therefore let us have an eye to the disposing of the things which God offers to us, and whereas there have been abuse and superstition, let us understand that all ought to be brought back again to their right use: and that although the ceremonies continue not still; yet notwithstanding God will not be mocked: but that this principle must always stand in force, namely, that whatsoever has been dedicated to God, must be distributed accordingly. Now there was also a tithing of the tithes, whereof I cannot but say somewhat.
For after that the general tithes were taken up, the high priests took their tenths thereof, and afterward laid out a tenth part for the poor.
Forasmuch as this third tithing was not intended by God; but proceeded of the covetousness of the Levites, who could have found in their hearts to have raked all to themselves: it was meet that they should be restrained. And after the same manner, the Popes Canons that I spoke of, were made of purpose because men saw the Church goods devoured by the Priests, by reason whereof it behooved them to be bridled. The tithes therefore were parted in such sort, as the poor might have their portion, and not be defrauded of the right that was assigned to them. But (as I said) we need not as now to stand sifting of these things by parcel meal: it is enough for us that we have the meaning of the law, and that we know wherein the abuse rested, to the end we may retain the right use of them still.
Now it is said consequently, That the Lords your God may bless you in all the works of your hands. In this text we have two things to mark. The one is that all our Labor would be to no purpose, if God of his mere grace did not prosper it. Let that serve for one point.
Another is, that if we will have God to further us, we must honor him with the goods which he gives us, by using them in such wise as he commands us. For if he be defrauded of his right, he can soon bereave us of his blessing, so as we shall be dis-pervade and strip out of all things; and when we think ourselves to have abundance of all things at will, he will make it to vanish away to less than nothing.
Those be the two things which we have to bear in mind. As touching the first, let us bear in mind that men are commanded to travel for their living, and that such as do take pains shall be maintained by their labor. But yet must not men say, It is mind own policy, it is the labor of mine own hands that has gotten me this or that, as we have seen in the eighth chapter, where God fed his people forty years with Manna, to make them to know that when they were come into the land of Canaan, albeit that they tilled the ground, gathered the grapes, and reaped down the corn; yet they should not imagine that their living proceeded from elsewhere than from Gods mere goodness who blessed them. And that is the cause why it is said in the psalm, that we may well rise early and go to bed late, and eat our bread with sorrow; and yet notwithstanding all shall go to decay, and God shall hold us under foot, until we be sure of his blessing.
True it is that God does oftentimes multiply the goods of the wicked, and of such as live altogether by extortion, deceit and the every: we see that such kind of men may well enrich themselves, and God bears with such things to blind their eyes he more with their riches, that they maybe as a poison to them; and as a bait to choke them withal.
For inasmuch as they imagine that they can enrich themselves whether God will or not: he lets them do so, yes and he gives them riches as if he should say, Gather till you burst: yet shall it not turn to your sustenance, but it shall be as a poison to kill you, as I said before. For when men enrich themselves after that fashion by wicked practices, we see what comes to it in the end. Gods wrath lights upon them, and they be tormented all their lifelong: and when they look to enjoy the goods that they have gathered together, Gods curse does so utter itself upon them, that they cannot do themselves any good with them: insomuch that although they have their garners and store houses full fraught, and their bags full of money; yet does God send them diseases or such other afflictions, by which he holds them as it were upon the torture or rack; as if he should say: what has you done your wretched creature? You has offended me all the time of your life, and yet has you born yourself in hand that all should go well with you if you might heap up rich now. But you must now be made to know, that all your raking up of the riches which you cannot enjoy, will stand you in no steed. Thus you see what reward they have which will needs enrich themselves as it were in despite of God: insomuch that all their scrapings to themselves on all hands by unlawful means, are but as cords to snare their children with all, as experience shows. And therefore let us be thoroughly persuaded in ourselves, that if we will prosper, the only blessing of God must suffice us though we have not all things at will. When we have taken never so much pains, yet must we not trust in the strength of our own hands, nor be so blinded with fond presumption as to say, I am an able man.
I am politic and can take pains. But let every man refer himself to God, knowing that it is he which gives him sustenance. And although
I take never so much pains to get my living: yet must I have it at his hand, and when I have asked my ordinary bread today, I must do the like tomorrow too, and yield myself to the will of him that gives it me. Thus much concerning the first point, where mention is made of Gods blessing of the works of mens hand. And therewithal let us call to mind what has been declared thereof more at large heretofore, where our Lord will men to consider how it is only he that bears the sway in making our labors to prosper. Let that serve for one point.
And now let us come to the second point: which is, that if we desire to be partakers of Gods blessing, we must first yield him his right: for if he be defrauded of it, he will revenge it upon us. And that is the cause why he says by his Prophet, Do you complain that you be afflicted? Consider the cause, says he. You have defrauded me.
Whereof? Of my tithes, first fruits, and all other things. You bear yourselves in hand that you increase yourselves greatly by robbing of me, and that you gain much by defrauding me of my right. The people of Israel were so witless, that they stole the tithes; or if they tithed, they did it but by halves: and likewise of their first fruits, instead of making good fulsome sheaves and bundles to God, they gelded them and made them very thin and lank: and yet these miserable wretches bare themselves in hand that they benefited themselves greatly by laying up some little quantity more than they ought to have done. Contrariwise our Lord says to them: Go to first, should you have either tithes, or first fruits, or any crop at all, but by my blessing? And think you that your filching away of any of the things that belong to me, shall boot you? No, no: you must needs be wasted and die for hunger by reason of your unthankfulness.
Therefore let us learn to yield God the things which he reserves to himself: and then will he bless us. As how? When we be to be sustained, the first fruits that God requires of us, are that we should wait upon him, and sue to his mere gracious goodness for all things requisite to the maintenance of this frightful life. And afterward when he has given us whereon to live, we must use the same soberly, that our life being ruled after that fashion, maybe as another sacrifice to him, and consequently that we give our neighbors part with us. Let such as have wherewith impart to the poor that want: and let every man beware that he filch away none other mens goods, and let us be contented with our competent food and raiment as God lifts to bestow upon us: and in so doing we shall be blessed at his hand. But what? Our distrustfulness, our excess, and our insatiable lusts cause
God to withdraw his blessing from us, and that we are, as it were dried up. Also it is seen that instead of going forward we go backward: and what do we thereupon? Such as have plenty can no skill to use it according to Gods ordinance, and to be thankful to him for the abundance which he sends them, but they would still have more and more. Oh, say they, this is not enough for me, and though it be enough for me, yet it is not enough for my children. And so we fall to gathering of more and more. But to consider how we come by it, and whether it be lawful before God or not, we never hearken after it: we go to it by hock and by crook, and we never think that we shall come to a reckoning for it before God. To this point (I say) are we come nowadays. And therefore it is no wonder though we feel no blessing of God, but that we be find to be set besides it. Again we may see hereby how cold and faint our prayers are: for our asking of our daily bread at Gods hand is but from the teeth outward: and therefore it is good reason that we should receive as scant and slender fruit as appears that we do. Wherefore let us mark, that if we intend to feel Gods blessing, and that he should continue the same towards us; we must offer up ourselves in sacrifice, and all that ever he gives us, so as all may be wholly dedicated to him.
And when we see the use that he allows us, let every of us behave himself thereafter, that God maybe glorified by us as his intent is to be.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to grant us the grace to come to him with humility, sorry for provoking him so many ways as we do without ceasing; and to vouchsafe so to bury our offences, as we preach into the presence of his majesty by means of our Lord
Jesus Christ, to be guided by his holy Spirit, and to be confirmed more and more in this; that he holds and avows us for his children.
That it may please him to grant this grace, not only to us but also to all people and Nations of the earth et cetera.
On Friday, the 25th of October
1555 The 93rd Sermon, which is the first upon the fifteenth Chapter
At the term of seven years you shall make a year of Freedom.
2 And the manner of the freedom shall be after this sort. Every creditor shall release the debt of his hand which he has lent to his neighbor, and he shall not constrain his neighbor nor his brother: for it is called the year of the Lords release.
3 You must compel a stranger, but as for your brother, forgive him.
4 In any wise let there be no poor body among you: for the Lord will bless you in the Land which the Lord your God gives you for an heritage to possess.
5 Yes, if you obey the voice of the Lord your God in keeping and performing all his commandments which I command you this day.
6 For the Lord your God will bless you, as he has promised, so as you shall lend to many folk, and not borrow of any. You shall reign over many Nations, and they shall not reign over you.
We have here a law for the releasing of such as were indebted. Now we know that God governed the Jews according to their own rudeness, insomuch that he granted them a toleration in many things because they were a people hard to be ruled. Yet notwithstanding he ceased not by all manner of means to allure them to gentleness, to the end that no man should grieve his neighbor beyond measure, nor use too extreme rigor, nor deal cruelly one with another. That is the mark which the law shoots at which I have read here presently; so as you must understand that it was not Lawful fort them to press any man with his debts in the seventh year. And it has been thought that in this place Moses commanded the clear forgiving of all debts the seventh year. But in that supposal is no reason at all. For if debts had been quite and clean released: much more reason had it been that such persons as had yielded themselves into bondage for the discharge of their debts, should have been released: for we know that the freedom of mens persons is much more acceptable, than the releasing of the debt of money. Must a poor man be held as a slave and make it good with his body because he has not wherewith to pay that he owes: and shall he be released which keeps the money still in his purse, or else uses some odd by shift, so as he abides freely at home in his own house? That were no upright dealing. But the case stood so among the Jews, that such as yielded themselves into bondage for the discharge of their debts, were not set at liberty again till the year of Jubilee which was the fiftieth year. Therefore it follows that here is not meant the clear release of all debts. For that had been the way to have procured more disorder, rather than to have set down a rule of courtesy and gentleness. For no man would ever have lent any money the sixth year. Again, men would have been the more hasty in calling for their debts, so as their debtors should have been much less privileged than if there had been much less privileged than if there had been no release at all. Also there are other reasons which are very sufficient; insomuch that every man should have been driven to sell his own house and land. To be short, it is not to be doubted but that Gods intent here, was to command no more but that the seventh year should be privileged. And hereby it appears that such as have interpreted the seventh years compass to be the seventh years end, have been too grossly overseen. For the making of this law was in respect that the seventh year should be a year of solemn rest. Like as God had reserved one day in every week to be holy to himself: so also was it his will that every seventh year should be a high solemnity, so as the ground should not be tilled that year.
The land of Jury was battling enough to have born all years, that is to say, men might have tilled and sowed the ground every year saving the seventh year. And that year was spared, not for fear least men should have worn away the heart of the soil too near: but to the end that the people should inure themselves continually to the day of rest, because it contained the chief point of the Law, that it to know, that men ought to gather their wits to them, to give themselves wholly to the minding of Gods benefits, whereby it is showed them that they shoulder renounce themselves, and refer themselves wholly to his Holy Spirit, to be so governed by him, as that their affections and thoughts may no more overmaster them. And indeed, because the Jews did break the day of rest, and the Prophets could not win them to yield to that which was commanded them: our Lord says that he would punish them in such sort, that since they would not, the Land should take rest for them. Forasmuch as you (says he) will not keep the Sabbath days accordingly as I have ordained in my Law: I will shortly find out one that shall observe my Law, and that shall be the Land itself. For you shall be driven out of it, and none shall be left in it to manure it; all the Sabbaths that have been broken must be put into a reckoning, that they may be recompenses again. Three score and ten years were the people banished out of it. And look how many commandments there are, so many tokens were there continually of the solemn resting times. What resting times? Not every seventh day, or every seventh year only: but for the space of seventy years together was the Land to take rest. You see then that this seventh year was a confirmation of the fourth commandment of the Law, that is to know, of keeping holy the seventh day. For in that year (as I said) men tilled not the ground. And why? To the end that folk should have the better leisure to give themselves to the serving of God, and be not so much let by their business, as indeed they had the more liberty to mind this lesson, and to be well instructed in the doctrine of God. And for the same cause also was it commanded, that the book of the Law should be read openly every seventh year at the feast of Tabernacles, as we shall see hereafter in the one and thirtieth
Chapter
Now that we have Gods meaning, which is that his ordaining of the seventh year was to the end that the people should have some easement: let us assure ourselves that the Sabbath day was not enjoined without cause. Not only to give men to understand that our Lord had forbidden that any man should be sued for his debts that year (for that was likewise done every week): but also to avow the thing which we see objected in the eight and fiftieth of Esau, against such as through hypocrisy observed the feast, but yet ceased not any whit the more to sue for their debts. Verily I am much beholden to you, says the Lord: for you say you have fasted, and observed my ceremonies. But yet is all that ever you have done, nothing worth: for the very substance of it wants: whereas you should be pitiful to your neighbors, you do nothing else but fleece them and persecute them to the uttermost. And surely that is a goodly observing of the Sabbath. Therefore do I renounce you, and I disavow all your doings, says the Lord.
So then, we have here the end of the Law that is set down here, and also the thing which the same commands. For like as God meant not that men should plead the seventh day, to the end they might be the better drawn to observe that feast, which was to gather men to God, and to cause them to rest in him: so meant he also concerning the seventh year: namely that the Jews should give themselves to upright dealing: insomuch that if it were not lawful to gather the fruits of the earth, and that the fruits which grew without tilt were common, so as the poor which had no possession were partakers of them: it was much more reason that if a man were over pinched, he should not be pursued with rigor of Law. But in the year of Jubilee, which was every fiftieth year; there was a greater freedom, and such a one as extended much further. For if a man were in bondage, he was then made free, unless it were that he liked so well of his master, that he bound himself to be his slave forever as long as he lived. Afterward, all possessions returned home again. True it is that the houses in Cities could not revert again, unless the sellers of them redeemed them within a year. But as for Farms, and other possessions in the country; the purchaser was to convey them back again at the fiftieth year, so as they returned to home again to their former owners. And according to the nearness or farness of the year of Jubilee, men sold their possessions the dearer or the cheaper: insomuch that the lands so purchased were released again within thirty, twenty, or ten years after the purchasing of them. And of this dealing there was one special reason; which was that God having divided that Land of Canaan by lot, intended to have it continue in that order forever, to the end that mens possessions should not be intermingled together.
And he says expressly, Other Nations possess their lands in see simple: but I hold you as my farmers. I will not have you to be as owners, so as you might say this is mine: neither shall you be as purchasers of the Land at my hand: you shall have as it were but a sojourning place in it for a time, and you shall be but as a farmer under a master. Lo here the cause why our Lords will was that the possessions should return to the first owners again. But as for that which is spoken here, concerns but the seventh year, at which time every man ought to be released, and no man ought to sew his dotters, yet every man ought to retain his own right nevertheless still. For God's meaning was not that he which had lent money should lose it, so as he should have no means to recover his debt again: (for so should one man have robbed another substance; and the distrust merchant that had wasted his goods in riot and excess at his ease without care, should have laughed his creditor to scorn as scorn as the seventh year were come, which had been a great disorder, and would have caused unthrift to have become the worse): but God's intent was only that there should a kind of respect be given, that the poorer sort might not be pinched out of measure.
But now let us return to that which is set down in the text. In the seventh year there shall be a forgiving, that is to say, a forbearing or a giving of further respect. He means not that there should be a clear acquittal or releasing forever: but only that he which had lent money, should not challenge his deter out of hand, nor be so greedy and hasty as to seek it by sure of law that year. And he speaks expressly of the end of the year, to show that his forbearing or respecting should not only be at the beginning of the year, but even throughout to the seventh years end. And here God meant to bound his law according to the circumstance: that is to say, because the seventh year was a kind of resting time as well as the seventh day was: therefore our lords will was that the same should be observed.
Therefore says he, at the term: albeit not to signify the end of the year, but to betoken the continuance of the time appointed by the law. You shall give a respite, says he, and the manner thereof shall be thus: If any man owe you aught, you shall not constrain him, at leastwise for the deter of your hands. As if he had said, you shall not take the thing by force, but shall rather forbear the deter. And why so? From this forbearing comes specially of God: that is to say, God reserves that year specially to himself, as he will have it openly proclaimed as it was indeed, and he will have the order thereof to be kept.
He adds, In any wise let there be no poor body among you. This speech is somewhat dark, because the first word that Moses uses signifies Nothing, or it is not at all: and sometimes when it is joined with another word, (as it is in this place,) it betokens except that, or saving that. And for that cause some men understand that our Lord sets down an exception here, namely so there were no poor folks. For if the deter were rich, they might always be well contented to pay.
But the poorer sort were to be born with, and to have some easement: the vexing of whom after that sort, was a king of sucking of their blood, and a drawing of the marrow out of their bones. Again the seventh years respect was a mean for them to gather somewhat towards their discharge.
Moreover there was the more cause why the poor should be born with all the seventh year, the ground was not tilled that year, and therefore Corn might become the dearer by reason that there was not gathering of anything that year. For it was not with them in those days as it is with us in these days, that when one piece of ground lay fallow, as they say, another piece was with corn, so as they might have a crop every year one after another wherewith to find themselves. In that land of Jewry they gathered not so much as one kernel of wheat, Oats, or other kind of grain in the seventh year, neither was it lawful for them to till the ground that year: by reason whereof the poorer sort had much ado to get their living by their labor and travel. That was the cause why some have taken it to be as an exception when our Lord said, if per adventure you have no poor among you. Well, may you demand your deter of such as are wealthy and well able to pay, but beware that you pinch not your neighbors that are behind hand. Other some take it thus, so as there be no poor among you: that is to say, deal in such wise as no man be brought under foot by you, but that the poor and the meaner sort may live with the rich: and let no man be so greedily minded as to put things out of order by his excess, like the great fishes that eat up the smaller fishes: Take heed that you sue no such cruelness towards your neighbors. Also a man might take the said word as betokening
Nothing: as though our Lord had spoken after our common manner and said, No, no, there must be no poor among you. But as for the meaning of the Law it is certain enough to us, which thing ought to suffice us, and it is all that we should look for.
Therefore let us understand that our Lords intent was to say here in few words, that men ought to behave themselves so friendly, as no man were oppressed, and that although it lie not in men to let that there should not be both poor and rich among them: yet they should so deal as the poorer sort were not trodden under foot. For we see that such as are wealthy do lay their snares, and catch whatsoever they can come by, so as the poorer sort dare not come near them: and if they get but the value of a pin at their hands, they fleece them of it by and by again. Therefore it was our Lords intent to provide a remedy for that mischief among his people. Now remains that we apply this matter to our own behoove. True it is that this order belonged peculiarly to the Jews: but yet does it concern us also: namely that we should not vex them out of measure, which are indebted to us. And it may well be among those that bear the name of Christians, that they will not go to law upon the Sabbath day: and the reason is , that upon that day every man ought to have leisure to withdraw himself to Godward to mind his works that we may all of us be provoked to serve and honor him. For, all our lifelong we ought to give ourselves to praying and supplication. Nevertheless common meetings are made that men may hear the common doctrine of salvation, and it is good reason that on the Sabbath day all other cares and thoughts should be laid aside. Notwithstanding let us take good heed that we keep not the single ceremony only, but also the intent of God therewithal, which is, that our neighbors be not so vexed by us, as they may have occasion to despise God, and to be cast into despair. For our Lord will have us give such respite as the poor may not be over grieved. We see how the faith in other places, that we must not take a poor man matters from under him: As for example, when a man has broken payment, if he bring his bed to lay to gauge, our Lord forbidden the taking thereof, and likewise the taking of a poor mans payment which he has need to wear. For it he be a cold (says he) and you keeps his bed from him, although he speak never a word, yet shall his sides curse you, because you best so head hearted that you have no pity of him when you sees him afflicted in his body. And albeit that poor man be patient in his adversity, yet does God in heaven consider the cruelty; and in the end he will revenge it. Contrariwise he that gives his poor neighbor his gage again, and is so pitiful towards him that he cannot find in his heart to see him endure necessity: although the party so relieved to play the Churl, and regard not the good that has been done to him: yet shall he have his good deed to answer for him before me, says the Lord.
You see then that we must be kind-hearted both generally and particularly as time requires. As how? If there come a year of dearth, many men will seek to enrich themselves by it, and they bear themselves in hand, that it is a time even for their own tooth: and it is a thing too much used nowadays, as it has been at all times heretofore: and would God we could forget it. But we shall see a number that lie in wait like scouts or spies, and if there come a dear year, Oh, say they, this serves well to make me rich, when as in very deed it is the time wherein they should open their bowls to have compassion of such as are in necessity. We see that poor folk have much ado to maintain themselves though they be succor: yes and such as heretofore have been able to live in their own houses without being pinched over near, are now driven to borrow. And why is that?
They have their ordinary earnings as before: but corn and wine are at such excessive prices, that they be not able to buy them: every man shrinks away and holds himself short. And as for the rich man that hath wherewith to live. His mind is upon nothing else but how he may enrich himself, faith he this is fate year for me, for it is a lean year for all others. Alas, here is a wretched regard. So then let us learn that our Lords meaning by this law is not that we should forbear to reduce such as you would say. Wind shaken already, but that if we see a man that hath much ado to maintain himself we should not run upon him to overthrow him altogether. As how? If I see a man a little behind hand and I have a mind to some corner ground or vineyard of his, lo, he is in fit case for my purpose: and if I take him at the vantage, he is undone by it, and it is impossible for him to scope utter ruin. And when a man having that regard to self profit, endeavors to catch away the poor mans possessions: surely although there were no law of God at all: yet does even natural equity condemn it. But here our Lord shows us his will, which is, that whensoever we see any man distressed, we should spare him so much the more, until he have some means to recover himself again; and that we should not lie in wait to catch from him at every occasion that is offered to further the matter but rather that we should use such uprightness as to say, If I bear with him he will pay me one time or other, I see he is willing enough, I see he would pay me mine own and do as much for me if he were not over pressed otherwise: and seeing I know him to be such a one, shall I now set upon him with rigor? That were even as much as though I would cut asunder his hamstrings that he might be able to go no further. I see he is scarce able to draw his legs after him, and therefore if I should fall to cutting of his sinews asunder, and so fell him down altogether: if he be utterly overthrown for want of lending him my helping hand at his need, am not I the cause thereof? Shall not his poverty cry out for vengeance against me to God?
Now we see how this law served as a policy among the Jews, and yet nevertheless that it shows us God's will at this day, because it teaches us to bear with the poor and needy. To be short, let us mark that our sparing of the poor after that fashion, is an acceptable sacrifice to God, and that after the same manner, he will accept all other services that we do to him: whereas if we perform never so many ceremonies, and in the meanwhile have no equity nor upright meaning in us, we do but provoke God's wrath according to the saying of the Prophet
Esau which I have alleged already. If we resort to sermons, and show ourselves to have never so great zeal and goodwill to God's word, and yet for all that, every of us do practice wicked devises to overthrow our neighbors, so as we seek to devour one another like dogs and cats: our Lord shall be much beholding to us for giving ear to his sayings, when in the meanwhile we make non account of the keeping of them. Nor contrariwise, let us consider that our coming hither is to be induced to brotherly love, so as the rich may bear with the poor, and that where any poverty is among us, they maybe so provided for as they may still come forward, and be so comforted as they may eat the bread which God gives them, with thanksgiving, and not be driven to despair, nor the name of God be thereby blasphemed. And we must not tarry till the time of forbearing be proclaimed by the sound of a trumpet: but we must hold ourselves contented with God's loud crying out to us from day to day. And this word must sound into our hearts: By which God requires that we should so partake with our neighbors that they should no manner of way be grieved by us: Again we must no look for a seventh year, because we must have at this present a continual rest: Seeing that God has rid us from the old bondage of the law: and therefore he will have us to rest ourselves all our lifelong in him: let us therefore give rest of our neighbors, so as they may be relieved and not have any occasion of heart burning against us for our despising and rejecting of them: but that the fatherly love which God shows towards us, maybe as a band to tie us together in brotherly goodwill as member of one body, so as no man do misuse his brother anymore than that hand would misuse the foot, because it would turn to the hurt of itself. And therefore let us have the same consideration of ourselves one towards another.
Now let us proceed to that which God adds.
He says that his blessing shall be upon the people, so as they shall all prosper, and have wherewith to lend and not be driven to borrow: and that they shall reign over many Nations, and no Nation shall reign over them. The cause why our Lord adds this promise, is to confirm the law. And at a word (as I have said heretofore) albeit that our Lord might command after a precise manner: yet does he apply himself to us, endeavoring to win us to him, that we should obey him with a free heart, and not go to work by compulsion and constraint.
You see then that the thing which he requires of us, is that we should offer him free will offerings as they term them. But let us mark that the upright dealing which we have treated of, served but only for the Jews. And therefore this promise, I will bless you, answers thereto.
For it was lawful for the Jews to pursue strangers, such as were not circumcised. After that manner meant Moses, they were privileged, as being of the body of the Jewish people. But as for them that worshipped not the God of Israel, and were among them but only in way of traffic or for some other affairs: they enjoyed not the benefit of this law whereby the sewing of men for debt was forbidden. And the reason thereof was that they kept not the Sabbath for any devotions sake. True it is that they were fain to rest themselves whether they would or no: it was not lawful for them in any wise to work: they were driven to submit themselves to God's ordinance: but yet in the meanwhile they had no desire to serve the God of Israel.
And therefore they were not to be spared as in respect of common policy. But now that God's grace is shed forth everywhere, we must not make any more difference between Jew and Gentle. For (as says
Saint Paul) our Lord Jesus Christ has broken down the partition wall, to the end that being adopted of God for his children, we should maintain brotherly unity among ourselves, and every of us acknowledge his neighbor to be as his brother.
And as touching this promise, it was restrained for that time to the people of Israel. But nowadays, forasmuch as God's promises are common to all men because he has showed himself to be the father indifferently of all men: let us understand that our Lord declares here in general, that if we fear him and keep his commandments, he will bless us and make us to prosper: And this promise must be referred to the circumstance of the place. For we see how covetousness provokes us to catch what we can from our neighbors, because we be ever afraid of want. Oh (say we) If I may not have mine own, what a thing where it? True it is that our Lord does indeed permit every man to have his right: but yet must not every man be so given over to himself and to his own profit, that he should have no regard to spare those whom he holds as his underlings. For whomsoever has no regard of him that stands at his mercy: surely he can find in his heart, not only to live upon the parties labor, but also even to suck his blood. If I bereave a man of the mean whereby he should follow his little trade, so as he is brought utterly under foot: it is all one as if I maimed him in his body, so as I made him to pine away all his life after. So then let us mark well, that as touching this promise, our Lord had an eye to the eagerness which every of us has to draw to himself. And why do we so? Because we be afraid least we should want. And therefore our Lord says, No, make more account of my blessing than of all that ever you can gather. When you have used all the craft and force you can devise to fish to yourselves by hook and by crook, and when you have gathered never so how a heap of goods together: all that shall not boot you so much as my blessing, that I multiply you and give you so much as shall suffice to maintain you withal. And although you have not so great store of things at once, as you could find in your hearts to wish: yet will I make the things available which you have in your hands. And if it be but little yet shall it be so enlarged, that you shall live at your ease. Now we see what God's meaning is. And therefore whensoever we be tempted by unbelief to catch other mens goods: let us bethink ourselves thus: how now? Shall we become rich in despite of God? At whose hand have we our living? Have we it not of his mere liberalities? Now he has not promised his blessing to any other than to such as walk in integrity, and do so bear with their neighbors, that they trample them not under their feet through over great rigor. But if I will needs enrich myself by hook and by crook: then do I spite God and provoke his wrath against me: and what hope is there then that God will bless me? Nor rather his horrible curse must needs light upon me.
Therefore let us think advisedly upon these things. And that we may so do, Let us consider how it is he that gives wherewith to find and feed us, and that he must be fine to preserve the things that he has given us, and to make them available for our use, or otherwise we may well do what we can, and trot up and down, but all shall be but lost labor. God (say I) must be fine to open his hand to give us wherewith to live. And when he has once given it, he must also maintain it. For it might slip away from us every minute of an hour, if he should not make us to enjoy still the things that he has given us.
Thirdly he must also be fine to give us the mean to it, and to turn the things to our benefit which he has put into our hands. For if we put them to any other use, we shall wonder to see how they shall come to naught. And why? Because God's blessing fails us. You see then how the thing which we have to consider when our flesh is so forward as to provoke us to grieve our neighbors: is that we must think thus with ourselves, yea, but what shall I gain in the end when God is against me? Sure, I am that I ought to think myself beholden to him for all things: and though I had all the world under my wing: yet were it nothing worth unless God blessed me. Since it is so, I must have an eye to him, and bethink me well how may obtain his blessing by enlarging my heart towards my neighbors after his example, who shows himself so liberal towards me.
And Saint Paul gives the self same admonition, not only to cause us to spare those that are in our debt: but also to induce us to do alms deeds, and to succor the need: for he sends us to him that gives us seed to sow Come on sirs (says he): think you that you have lost your labor when you have compassion upon the poor, and bestow alms upon them? No: no more than the husband man that lays his seed into the ground; for his looks to reap his crop again at Harvest time.
Therefore when you do alms deeds, you sow: and your God avows that he receives with his own hand, whatsoever you give to the poor, yes and that he will make it return every whit of it to your own benefit, so as you shall reap fruit of it, not only at that great harvest time which shall be at the last day; but also even in this transitory life, your God will make you to perceive that your alms deeds are acceptable to him, and you shall be so much the more increased by them. And for proof thereof (says he) is it not he that gives the Corn every year to sow? When the husband man has sow his ground, how could he sow it again the next year, unless God gave it a head again?
Consider then that when God gives you wherewith to do Alms deeds, it is to the intent to make it fruitful to you. It is alone as if he should give you seed in your hand and say that if you intend to gather fruit of it, you must first cast it into the ground. Will the husband man keep his corn still in his garner? Will he leave his land unsown for fear of bestowing some quantity of grain upon it? Even so when you see an unsown ground, that is to say a poor neighbor whom God offers to you, leave him not unsown still, but be free hearted towards him, and God will not suffer the seed to be lost which you have bestowed upon him, but will make it to yield you fruit out of hand.
And so you see where to the promise that is set down here tends, namely Your God will multiple you in the Land which he has promised you.
Here Moses did put the people expressly in mind that their having of the Land of Canaan was of God's gift. As if he should say, whence comes to goods that you have, but out of the earth? And is that Land yours? No verily, not as in see simple. You have it but as bay lives.
Your God will be known continually to be the Lord and master of it.
Seeing then that he betakes the Land to you, may he not at leastwise require some of the fruit thereof at your hands? And that is done when you be pitiful towards the poor. That is the thing which Moses had respect to, when he said, This land has been promised you, and your God will give it you in possession. True it is that at this day we have not the Land of Canaan as the Jews had: but yet wheresoever we live, we be harbored there as it were by the hand of God, and it is he that finds us. Seeing then that we have our life and all things else of him, let us know that it is good reason that we should comfort our neighbors, and that we should use compassion towards them bearing with them, at leastwise if we will have God to continue his well doing towards us. To be short whensoever we be not sufficiently stirred up to refer ourselves to the blessing of God; let us repair to that things which we know by experience. Men cannot find in their hearts to trust to God, but rather are carried away and inflamed with their own wicked lusts, deceits, and lewd practices, so as they pass not how they come by things so they have them. But when we behave ourselves after that lewd fashion, and pass not for the blessing of God as we ought to do: let us come to the exhortation that Moses makes in this place to us; namely, that if I have nothing of mine own, I hold all things of my God. And seeing it is so that he has fed me and maintained me to this day: should I not put myself still into his hand? Though I had a thousand times more that I have, yet would it soon be swallowed up: but if I have very little yes, and yet less, my God who has not failed me to this hour, will continue his blessing still, and that ought to suffice me. Seeing then that experience (which is the school mistress of fools as they say) shows us how strong God's blessing is: are we not too lewd if we follow not that thing that is told us in this text, that is to wit, if we have not pity upon our poor brethren, seeing we have his promise, the performance whereof we have had accomplished by effect? That is the point where in God will have a trial of the love that we bear to him. Now he says that mercy is more worth than all the sacrifices in the world: and therefore he will have us to honor him the way, that is to say by pitying of our poor brethren, by succoring them, and by bearing with them when it lies in our power to trouble them: assuring ourselves that God accept the things that are so done to our neighbors for his sake. And he will not only show himself liberal towards us by making us ourselves to feel the fruit of our Alms deeds; but he will also continually increase his benefits upon us, in such sort that by means thereof we shall have continual cause to bless him and to glorify his holy name.
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to wipe them out so as they may not hinder us from being received at his hand: and that if he make us to feel his favor even in this corruptible life, we may much more be environed roundabout with all his spiritual benefits, that we may so grow in them more and more, as we may not be held back by the brittle things of this world, but rather so use them as we may keep on our way still, and communicate together after such a sort, s it maybe to the exercising of the faith which we have in God, and in his pure doctrine, and for the confirming of us in the hope which we have of the heritage of heaven, so as we may tend even thitherward, as we be daily called thither by the preaching of his word. That is may please him to grand this graced, not only to us but also to all people and Nations of the earth et cetera.